4 In his De Gn ad Lit. 1,5, he maintains that the spiritual creature may have a formless life, since it has its form—its wisdom and happiness—by being turned to the Word of God, the Immutable Light of Wisdom).

6 Similarly, in his De Civ. Dei, 12,1, he argues that true blessedness is to be attained “by adhering to the Immutable Good, the Supreme God.” This, indeed, imparts the only true life (See note, p. 133, above); for, as Origen says (in S. Joh. 2,7), “the good man is he who truly exists,” and “to be evil and to be wicked are the same as not to be.” See notes, pp. 75 and 151, above).

8 (Ps 36,6, as in the Vulgate, which renders the Hebrew more correctly than the Authorized Version. This passage has been variously interpreted. Augustin makes “the mountains of God” to mean the saints, prophets, and apostles, while “the great deep” he interprets of the wicked and sinful. Compare In Ev. Joh. Tract. 1,2; and in Ps 35,7, sec. 10).

19 Watts remarks here: “This sentence was generally in the Church service and communion. Nor is there scarce any one old liturgy but hath it, Sursum corda, Habemus ad Dominum.” Palmer, speaking of the Lord’s Supper, says, in his Origines Liturgicae., 4,14, that “Cyprian, in the third century, attested the use of the form, ‘Lift up your hearts,0’ and its response, in the liturgy of Africa (Cyprian, De Orat. Dom. p. 152, Opera, ed. Fell). Augustin, at the beginning of the fifth century, speaks of these words as being used in all churches” (Aug). De Vera Relig. 3,). We find from the same writer, ibid. 5,5, that in several churches this sentence was used in the office of baptism).

20 “Sine substantia,” the Old Ver.rendering of Ps cxxiv. 5. The Vulgate gives “aquam intolerabilem.” The Authorized Version, however, correctly renders the Hebrew by “proud waters,” that is, swollen. Augustin, in in Ps cxxiii. 5, sec. 9, explains the “aqua sine substantia,” as the water of sins; “for,” he says, “sins have not substance; they have weakness, not substance; want, not substance.”

22 See his De Civ. Dei, 22,1, where he beautifully compares sin to blindness, in that it makes us miserable in depriving us of the sight of God. Also his De Cat. Rud. sec. 24, where he shows that the restlessness and changefulness of the world cannot give rest. Comp. p. 46, note 7, above).

26 (Ps 31,20Ps 31, abscondito vultus tui,” Old Ver. Augustin in his comment on this passage (Enarr. 4, sec. 8) gives us his interpretation. He points out that the refuge of particular place (e.g. the bosom of Abraham) is not enough. We must have God with us here as our refuge, and then we will hidden in His countenance hereafter; or in other words, if we receive Him into our heart now, He will hereafter receive us into His countenance—Ille post hoc seculum excipiet te vultu suo. For heaven prepared place for prepared people, and we must fitted to live with Him there by going to Him now, and this, to quote from his De Serm. Dom. in Mon. 1,27, “not with slow movement of the body, but with the swift impulse of love.”

37 As Augustin constantly urges of God, “Cujus nulla scientia est in anima, nisi scire quomodo eum nesciat” (De Ord. 2,18), so we may say of the Trinity. The objectors to the doctrine sometimes speak as if it were irrational (Mansel’s Bampton Lectures, lect. vi., notes 9, 10). But while the doctrine is above reason, it is not contrary thereto; and, as Dr. Newman observes in his Grammar of Assent, 5,2 (a book which the student should remember has been written since his union with the Roman Church), though the doctrine be mysterious, and, when taken as a whole, transcends all our experience, there is that on which the spiritual life of the Christian can repose in its “propositions taken one by one, and that not in the case of intellectual and thoughtful minds only, but of all religious minds whatever, in the case of a child or a peasant as well as of a philosopher.” With the above compare the words of Leibnitz in his “Discours de la Conformité de la Foi avec la Raison,” sec. 56: “Il en est de même des autres mystères, où les esprits modérés trouveront toujours une explication suffisante pour croire, et jamais autant qu’il en faut pour comprendre. Il nous suffit d’un certain ce que c’est (tiejsti); mais le comment (pw`") nous passe, et ne nous est point nécessaire” (Euvres de Locke et Leibnitz). See also p. 175, note 1, above, on the “incomprehensibility” of eternity).

38 While giving illustrations of the Trinity like the above, he would not have a man think “that he has discovered that which is above these, Unchangeable.” (See also De Trin. 15,5, end). He is very fond of such illustrations. In his De Civ. Dei, 11,26, 27, for example, we have a parallel to this in our text, in the union of existence, knowledge, and love in man; in his De Trin. 9,4, 17, 18, we have mind, knowledge, and love; ibid. 10,19, memory, understanding, and will; and ibid. 11,16, memory, thought, and will. In his De Lib. Arb. 2,7, again, we have the doctrine illustrated by the union of being, life, and knowledge in man. He also finds illustrations of the doctrine in other created things, as in their measure, weight, and number (De Trin. 11,18), and their existence, figure, and order (De Vera Relig. xiii).. The nature of these illustrations would at first sight seem to involve him in the Sabellian heresy, which denied the fulness of the Godhead to each of the three Persons of the Trinity; but this is only in appearance. He does not use these illustrations as presenting anything analogous to the union of the three Persons in the Godhead, but as dimly illustrative of it. He declares his belief in the Athanasian doctrine, which, as Dr. Newman observes (Grammar of Assent ,v. 2), “may be said to be summed up in this very formula on which St. Augustin lays so much stress,—‘Tres et Unus,0’ not merely ‘Unum.0’ ” Nothing can be clearer than his words in his De Civ. Dei, xi. 24: “When we inquire regarding each singly, it is said that each is God and Almighty; and when we speak of all together, it is said that there are not three Gods, nor three Almighties, but one God Almighty.” Compare with this his De Trin. 7,, end of ch. 11, where the language is equally emphatic. See also Mansel, as above, lect. 6,and notes 11 and 12).

40 (He similarly interprets “heaven and earth” in his De Lit. 2,4. With this compare Chrysostom’s illustration in his De Paenit. hom. 8. The Church is like the ark of Noah, yet different from it. Into that ark as the animals entered, so they came forth. The fox remained a fox, the hawk a hawk, and the serpent a serpent. But with the spiritual ark it is not so, for in it evil dispositions are changed. This illustration of Chrysostom is used with an effective but rough eloquence by the Italian preacher Segneri, in his Quaresimale, serm. 4,sec.

47 “His putting repentance and light together is, for that baptism was anciently called illumination, as He 6,4, Ps 42,2.”—W. W. See also p. 118, note 4, part 1, above, for the meaning of “illumination.”

53 The “deep” Augustin interprets (as do the majority of Patristic commentators), in Ps 41,8, sec. 13, to be the heart of man; and the “deep” that calls unto it, is the preacher who has his own “deep” of infirmity, even as Peter had.

98 That is, the firmament of Scripture was after man’s sin stretched over him as a parchment scroll,—stretched over him for his enlightenment by the ministry of mortal men. This idea is enlarged on in Ps 8,4, sec. 7, etc., 18,sec. 2, 32,6, 7, and 146,8, sec. 15.

112 (Is 40,6-8. The law of storms, and that which regulates the motions of the stars or the ebbing and flowing of the tides, may change at the “end of the world.” But the moral law can know no change, for while the first is arbitrary, the second is absolute. On the difference between moral and natural law, see Candlish, Reason and Revelation, “Conscience and the Bible.”

118 See Dean Mansel on this place (Bampton Lectures, lect. 5,note 18), who argues that revelation is clear and devoid of mystery when viewed as intended “for our practical guidance,” and not as a matter of speculation. He says: “The utmost deficiency that can be charged against human faculties amounts only to this, that we cannot say that we know God as God knows Himself,—that the truth of which our finite minds are susceptible may, for aught we know, be but the passing shadow of some higher reality, which exists only in the Infinite Intelligence.” He shows also that this deficiency pertains to the human faculties as such, and that, whether they set themselves to consider the things of nature or revelation. See also p. 193, note 8, above, and notes, pp. 197, 198, below.

121 (Gn 1,9Gn 1, his comment on Psalm lxiv. Gn 6, he interprets “the sea,” allegorically, of the wicked world. Hence were the disciples called “fishers of men.” If the fishers have taken us in the nets of faith, we are to rejoice, because the net will dragged to the shore. On the providence of God, regulating the wickedness of men, See p. Gn 79, note Gn 4, above.

122 (Ps 143,6, and 63,1).

123 (Ps xcv. 5.

124 (Ps 104,9, and Jb 38,11, 12.

125 (Gn 1,11Gn 1, he interprets (See sec. 20, note, above) the sea as the world, so he tells us in Ps lxvi. Ps 6, sec. Ps 8, that when the earth, full of thorns, thirsted for the waters of heaven, God in His mercy sent His apostles to preach the gospel, whereon the earth brought forth that fruit which fills the world; that is, the earth bringing forth fruit represents the Church).

140 Compare his De Trin. 12,22-55, where, referring to 1Co 12,8, he explains that “knowledge” has to do with action, or that by which we use rightly things temporal: while wisdom has to do with the contemplation of things eternal. See also in Ps cxxxv. sec. 8).

146 (1Co 3,2, and He 5,12He 5, allusion in our text is to what is called the Disciplina Arcani of the early Church. Clement of Alexandria, in his Stromata, enters at large into the matter of esoteric teaching, and traces its use amongst the Hebrews, Greeks, and Egyptians. Clement, like Chrysostom and other Fathers, supports this principle of interpretation on the authority of St. Paul in He 5,and vi., referred to by Augustin above. He says , “Babes must fed with milk, the perfect man with solid food; milk is catechetical instruction, the first nourishment of the soul; solid food, contemplation penetrating into all mysteries (hJ ejpoptikhV qewria), the blood and flesh of the Word, the comprehension of the Divine power and essence.” Augustin, therefore, when he speaks of being “contented with the light of the moon and stars,” alludes to the partial knowledge imparted to the catechumen during his probationary period before baptism. It was only as competentes, and ready for baptism, that the catechumens were taught the Lord’s Prayer and the Creed. We have already adverted to this matter in note Is 4 on p. Is 89, and need not now do more than refer the reader to Dr. Newman’s Arians. In ch. 1,sec. DR 3 of that work, there are some most interesting pages on this subject, in its connection with the Catechetical School of Alexandria. See also p. DR 118, note DR 8, above; Palmer, Origines Liturgicae, 4,sec. DR 7, and note DR 1, below).

147 Those ready for strong meat were called “illuminated” (See p. 118, note 4, above), as their eyes were “enabled to look upon the Sun.” We have frequent traces in Augustin’s writings of the Neo-Platonic doctrine that the soul has a capacity to see God, even as the eye the sun. In Serm. lxxxviii. 6 he says: “Daretne tibi unde videres solem quem fecit, et non tibi daret unde videres eum qui te fecit, cum te ad imaginem suam fecerit?” And, referring to 1Jn 3,2, he tells us in Ep. xcii. 3, that not with the bodily eye shall we see God, but with the inner, which is to be renewed day by day: “We shall, therefore, see Him according to the measure in which we shall be like Him; because now the measure in which we do not see Him is according to the measure of our unlikeness to Him.” Compare also Justin Martyr, Dialogue with Trypho, c. 4: “Plato, indeed, says, that the mind’s eye is of such a nature, and has been given for this end, that we may see that very Being who is the cause of all when the mind is pure itself.” Some interesting remarks on this subject, and on the three degrees of divine knowledge as held by the Neo-Platonists, will be found in Jn Smith’s Select Discourses, pp. 2 and 165 (Cambridge 1860). On growth in grace, See note 4, p. 140, above).

169 That is, as having their light from Him who is their central Sun (See p. 76, note 2, above). For it is true of all Christians in relation to their Lord, as he says of Jn the Baptist (Serm. ccclxxxii. 7): “Johannes lumen illuminatum: Christus lumen illuminans.” See also note 1, above.

173 (Ps 19,3, 4. The word “sound” in this verse (as given in the LXX. and Vulg.), is in the Hebrew sWk'qrk, , which is rightly rendered in the Authorized Version a “line” or “rule.” It may be noted, in connection with Augustin’s interpretation, that the word “firmament” in the first verse of this psalm is the Åk'yqk', of Gn 1,7: translated in both places by the LXX). steriwma The “heavens” and the “firmament” are constantly interpreted by the Fathers as referring to the apostles and their firmness in teaching the word: and this is supported by reference to St. Paul’s quotation of the text in Rom. x. 18: “But I say, Have they not heard? Yes, verily, their sound went into all the earth, and their words unto the ends of the world.”

176 “He alludes to Baptism in water, accompanied with the word of the gospel; of the institution whereof man’s misery was the occasion.”—W. W).

177 See sec. 20, note, above.

178 “He means that Baptism, which is the sacrament of initiation, was not so profitable without the Lord’s Supper, which ancients called the sacrament of perfection or consummation.”—W. W. Compare also sec. 24, note, and p. 140, note 3, above.

185 “Fundasti super aquas,” which is the Old Ver. of Ps cxxxvi. 6. Augustin sometimes uses a version with “firmavit terram,” which corresponds to the LXX., but the Authorized Version renders the Hebrew more accurately by “stretched out.” In his comment on this place he applies this text to baptism as being the entrance into the Church, and in this he is followed by many mediaeval writers).

186 (Ps 23,5Ps 23, of the Fathers interpret this text of the Lord’s Supper, as Augustin does above. The fish taken out of the deep, which is fed upon, means Christ, in accordance with the well-known acrostic of IlQUS “If,” he says in his De Civ. Dei, 18,23, “you join the initial letters of these five Greek words, Ihsou`" Cristo" qeou` Uiov" SwtVhr, which mean, ‘Jesus Christ the Son of God, the Saviour,0’ they will make the word icqu",,—that is, ‘fish,0’ in which word Christ is mystically understood, because He was able to live, that is, to exist without sin in the abyss of this mortality as in the depth of waters.” So likewise we find Tertullian saying in his De Bapt. chap. i. , “Nos pisciculi, secundum ICQUN nostrum Jesum Christum in aqua nascimur; nec aliter quam in aqua permanendo salvi sumus.” See Bishop Kaye’s Tertullian, pp. So 43,44 and sec. So 34, below.

217 In his De Civ. Dei, 11,3, he defines very distinctly (as he does in other of his writings) the knowledge received “by sight”—that is, by experience, as distinguished from that which is received “by faith”—that is, by revelation (2Co 5,7). He, in common with all the Fathers who had knowledge of the Pagan philosophy, would feel how utterly that philosophy had failed to “find out” (Jb 11,7) with certitude anything as to God and His character,—the Creation of the world,—the Atonement wrought by Christ,—the doctrine of the Resurrection, as distinguished from the Immortality of the Soul,—our Immortal Destiny after death, or “the Restitution of all things.” As to the knowledge of God, see Justin Martyr’s experience in the schools of philosophy, Dialogue with Trypho, ch. ii.; and on the doctrine of Creation, See p. 165, note 4. On the “Restitution of all things,” etc., reference may be made to Mansel’s Gnostics, who points out (Introd. p. 3) that “in the Greek philosophical systems the idea of evil holds a very subordinate and insignificant place, and that the idea of redemption seems not to be recognised at all.” He shows further (ibid. p. 4), that “there is no idea of the delivery of the creature from the bondage of corruption. The great year of the Stoics, the commencement of the new cycle which takes its place after the destruction of the old world, is but a repetition of the old evil.” See also p. 164, note 2, above).

244 Compare his De Bono Conjug. ch. xxi., where he points out that while any may suffer need and abound, to know how to suffer belongs only to great souls, and to know how to abound to those whom abundance does not corrupt).

245 (Ph 4,15, 16).

246 Ibid. ver. 17.

247 (Mt 10,41, 42).

248 (1R 17,See p. 133, note 2, above.

249 We have already referred (p. 69, note 5, above) to the cessation of miracles. Augustin has a beautiful passage in Serm. ccxliv. 8, on the evidence which we have in the spread of Christianity—it doing for us what miracles did for the early Church. Compare also De Civ. Dei, 22,8. And he frequently alludes, as, for example, in Ps. cxxx., to “charity” being more desirable than the power of working miracles).

259 “ ‘Concipiendam,0’ or the reading may be ‘concupiscendam,0’ according to St. Augustin’s interpretation of Gen. iii. 16, in the De Gn con. Manich. 2,15. ‘As an instance hereof was woman made, who is in the order of things made subject to the man; that what appears more evidently in two human beings, the man and the woman, may be contemplated in the one, man; viz. that the inward man, as it were manly reason, should have in subjection the appetiteof the soul, whereby we act through the bodily members.0’ ”—E. B. P.

264 “The peace of heaven,” says Augustin in his De Civ. Dei, 19,17, “alone can be truly called and esteemed the peace of the reasonable creatures, consisting as it does in the perfectly ordered and harmonious enjoyment of God, and of one another in God. When we shall have reached that peace, this mortal life shall give place to one that is eternal, and our body shall be no more this animal body which by its corruption weighs down the soul, but a spiritual body feeling no want, and in all its members subjected to the will.” See p. 111, note 8 (end), above).

265 Compare his De Gn ad Lit. iv. 9: “For as God is properly said to do what we do when He works in us, so is God properly said to rest when by His gift we rest.”